Journal articles on the topic 'Cultural Understanding not elsewhere classified'
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1
LEE, Sang Dong. "Medical knowledge of medieval physician on the cause of plague during 1347/8-1351: traditional understandings to poison theory." Korean Journal of Medical History 31, no. 2 (August 31, 2022): 363–92. http://dx.doi.org/10.13081/kjmh.2022.31.363.
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This article sets its investigative goal on determining the medical knowledge of medieval physicians from 1347-8 to 1351 concerning the causes of plague. As the plague killed a third of Europe’s population, the contemporary witness at the time perceived God as the sender of this plague to punish the human society. However, physicians separated the religious and cultural explanation for the cause of this plague and instead seek the answer to this question elsewhere. Developing on traditional medical knowledges, physicians classified the possible range of the plague’s causes into two areas: universal cause and individual/particular causes. In addition, they also sought to explain the causes by employing the traditional miasma-humoral theory. Unlike the previous ones, however, the plague during 1347-8 to 1351 killed the patients indiscriminately and also incredibly viciously. This phenomenon could not be explained by merely using the traditional medical knowledge and this idiosyncrasy led the physicians employ the poison theory to explain the causes of plague more pragmatically.
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Beeman, William O. "Understanding the Zār." Anthropology of the Middle East 13, no. 1 (June 1, 2018): 69–81. http://dx.doi.org/10.3167/ame.2018.130106.
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This article explores the structure and meaning of the Zār ceremony as carried out throughout the Persian Gulf. This ceremony is mirrored by similar ones throughout North and East Africa, suggesting that the Zār may have resulted from cultural diffusion along historical trade routes. The Zār practitioners, the bābā and the māmā, must cultivate extensive skills in musical performance, movement and coordination in order to affect a palliative relief for persons affected by spirit ‘winds’ that inhabit them, causing physical and emotional distress. The Zār ceremony is an important method of non-allopathic treatment for emotional disorders that might elsewhere be treated through psychiatry in clinical settings. Practitioners see it as compatible with Islam, though not a strictly Islamic practice.
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Claassen, Cheryl. "Rock Shelters as Women's Retreats: Understanding Newt Kash." American Antiquity 76, no. 4 (October 2011): 628–41. http://dx.doi.org/10.7183/0002-7316.76.4.628.
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This paper provides a cultural context for the cache of early domesticated seeds found in Newt Kash Shelter in eastern Kentucky. Based on the abundant fibers, bedding, nuts, cradleboard, bedrock mortar, shell spoons, abundance of potential medicinal plants, infrequent fauna, and arrangement of pits, Newt Kash may have been a women's retreat place during menstruation, birthing, and sickness, and possibly the meeting place of a medicine society. There are other possible retreat shelters in this region and elsewhere.
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Haustein, Jörg. "Religion, politics and an apocryphal admonition: the German East African “Mecca letter” of 1908 in historical-critical analysis." Bulletin of the School of Oriental and African Studies 83, no. 1 (January 31, 2020): 95–125. http://dx.doi.org/10.1017/s0041977x20000026.
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AbstractThis article analyses a Muslim missive, which was circulated in German East Africa in 1908. Erroneously dubbed the “Mecca letter”, it called believers to repentance and sparked a religious revival, which alarmed the German administration. Their primarily political interpretation of the letter was retained in subsequent scholarship, which has overlooked two important textual resources for a better understanding of the missive: the presence of similar letters elsewhere and the fourteen copies still available in the Tanzanian National Archive. Presenting the first text-critical edition of the letter, together with a historical introduction of the extant specimens and a textual comparison to similar missives elsewhere, the article argues that the East African “Mecca letter” of 1908 was nothing more than a local circulation of a global chain letter. As such, its rapid transmission was not connected to a single political agency, but was likely prompted by a large variety of motivations.
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Lomas, Tim, Jim Ritchie-Dunham, Matthew T. Lee, and Tyler J. VanderWeele. "The varieties of vitality: A cross-cultural lexical analysis." International Journal of Wellbeing 12, no. 4 (November 1, 2022): 155–80. http://dx.doi.org/10.5502/ijw.v12i4.2627.
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Vitality has been underappreciated and underexplored by academia at large. This oversight is potentially explained by the Western-centric nature of most fields, with vitality having been comparatively neglected in the West relative to elsewhere. One explanation for this lacuna is that vitality is not easily pigeonholed within the ontological categories dominant in the West, such as mind and body. This paper therefore aims to learn from cultures that have cultivated a greater understanding of vitality, doing so by engaging with relevant ‘untranslatable’ words (i.e., those without exact equivalent in English), thus enriching our conceptual map of this topic. Over 200 relevant terms were located and analyzed using an adapted form of grounded theory. Three themes were identified, each with four subthemes: spirit (life force, channels, soul, and transcendence); energy (fortitude, channeling, willpower, and recharging); and heart (desire, passion, affection, and satisfaction). The paper thus refines our understanding of this important topic and provides a foundation for future research.
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WALTON, JOHN K., and DAVID TIDSWELL. "‘Classified at random by veritable illiterates’: the taking of the Spanish census of 1920 in Guipúzcoa province." Continuity and Change 20, no. 2 (August 2005): 287–313. http://dx.doi.org/10.1017/s0268416005005503.
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This article offers an approach through administrative and cultural history to the problems associated with gathering and processing data for the Spanish national census of 1920, and by implication for earlier Spanish censuses. It focuses on the Basque province of Guipúzcoa, making use of correspondence between the central statistical office in Madrid, the provincial jefe de estadística and the localities, and of reports on three problematic towns within the province. The issues that emerge regarding ‘undercounting’, the definition of administrative boundaries and the classification of demographic characteristics are set in the wider context of census-taking practices and problems elsewhere in Spain and in other cultures.
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Maryani, Maryani, and Lewinna Christiani Aguskin. "University Students’ Understanding on Cultural Activities in American Culture Class." Lingua Cultura 12, no. 2 (May 25, 2018): 169. http://dx.doi.org/10.21512/lc.v12i2.4043.
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This research examined university students’ cultural understanding based on cultural activities that they had experienced. The data were gathered from 20 Indonesian university students who were attending American culture class through a questionnaire and ten learning logs. These students had experienced four different types of cultural activities. They were asked to share the experiences they have had regarding the cultural activities in the questionnaire and their gained knowledge related to each cultural activities in the learning log. The qualitative data were analyzed manually and classified into tables. The findings were used to explore student’s understanding of the use of cultural activities in learning and understanding American culture. In conclusion, the students gain deeper understanding after experiencing the cultural activities regarding American culture. The cultural activities practiced in this research can be used and developed for other subjects to enhance teaching and learning process in the classroom, especially to increase students’ comprehension of the particular subjects.
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Zartman, Jonathan K. "Development and Peace Through Traditional, Cultural, Islamic Mediation." Journal of Peacebuilding & Development 15, no. 2 (February 24, 2020): 164–77. http://dx.doi.org/10.1177/1542316620905788.
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In a world filled with conflict, competition, and war, those who work for peace shape the character of human existence at the local level. The lives and petitions of individuals who work to reduce the ravages of conflict create profound effects and deserve attention and study. In the last two decades of international politics, violence in Islamic societies in Afghanistan, Iraq, Somalia, Sudan, and elsewhere has gained global public attention. However, the international media frequently does see the local-level initiatives to promote peace in traditional Islamic societies. Many people, whether in humanitarian nongovernmental organisation operations, or as part of a military-led reconstruction team, have worked and poured treasure into promoting stability in traditional societies suffering from insecurity. Understanding the resources for peace offered in Islam and the way in which Muslims work for peace in their communities can empower those who seek to help and protect them from strategic errors.
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Berkvens, Jan B. Y. "The Importance of Understanding Culture When Improving Education: Learning from Cambodia." International Education Studies 10, no. 9 (August 27, 2017): 161. http://dx.doi.org/10.5539/ies.v10n9p161.
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Following Education for All, initiatives like child-friendly schools initiative is rolled out in many countries, including Cambodia. The child-friendly schools initiative is addressing general and local needs of children in schools, like a safe environment, well-trained teachers and the provision of teaching and materials. But there is also a component that is more cultural in nature and might not resonate well with the country’s culture. As Hofstede’s (1980, 1986) research concerning cultural differences indicated, a country’s culture can be described following five dimensions (individualism/collectivism, power distance, uncertainty avoidance, masculinity/femininity, and long-term/short-term orientation). Not taking a country’s culture into account while intervening with important services like education, might lead to low intervention outcomes, teachers who feel uncomfortable with the proposed contents and ways of teaching, and students who are not prepared well towards the society they live in. A cultural profile of Cambodia was missing when the ministry of education started to roll out the Education for All and Child Friendly School approaches in 2006/2007 (Schaeffer & Heng, 2016). The original research has since been enriched with additional data sets. The data sets are by no means large enough to be representative, but through triangulation a careful attempt is made to at least inform educationalists of the importance of taking culture into account when designing and implementing educational interventions to improve learning in Cambodia, and likely elsewhere. With the onset of the Sustainable Development Goals (UN Sustainable Development Knowledge Platform, 2015), such cultural understanding is a necessity in order to achieve cultural appropriate project outcomes.
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Waitt, Gordon, Carol Farbotko, and Barbara Criddle. "Scalar Politics of Climate Change: Regions, Emissions and Responsibility." Media International Australia 143, no. 1 (May 2012): 36–46. http://dx.doi.org/10.1177/1329878x1214300106.
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The print media have facilitated multiple types of claim-making and an oppositional climate change politics. Drawing on arguments about the social construction of geographical scale as a category for understanding media practice, this article examines such politics. We focus on the Illawarra Mercury, the only daily newspaper in the Illawarra region of New South Wales, to showcase exactly how this tabloid newspaper engages readers in a scalar politics of climate change. We argue that a regional scalar politics shapes the framing of emissions in the Illawarra Mercury. A key question organising this article concerns the way in which geographical scale is invoked, and reproduced, in this newspaper to structure a certain rationale in reporting on emissions from one of Australia's largest greenhouse gas emitters, the Port Kembla Steelworks. The argument is that the regional scale is evoked as a pre-given, natural and contained entity to justify why the steelworks need not shoulder greenhouse gas emissions reductions. We argue that a better understanding of scalar politics is integral to explain how responsibility for emissions is shifted elsewhere.
11
Lee, Hyuk-Jin. "Phenomenological classification of cultural heritage: role of virtual reality." Virtual Archaeology Review 8, no. 16 (May 22, 2017): 69. http://dx.doi.org/10.4995/var.2017.5962.
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Human consciousness is always the consciousness toward some thing and our perception of cultural heritage is no exception. Thus, understanding human cognition is closely related to understanding how the perceptible objects are classified in human mind. The perceptible objects include both physical and virtual experiences and thoughts, and it is important and necessary to analyze the types and the effective levels of those objects. With the emergence of Virtual Reality (VR) technologies in cultural heritage field, it is necessary to understand how and why different cognitive media such as realor visual reality including VR, are differently recognized by people. This study suggests the philosophical and theoretical frame for the usage of phenomenological classfication and analysis. By using this new classification with the case of Korean built heritage, the role of VR is explained in cultural discourse of the community.
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Hayden, Brian, and Rick Schulting. "The Plateau Interaction Sphere and Late Prehistoric Cultural Complexity." American Antiquity 62, no. 1 (January 1997): 51–85. http://dx.doi.org/10.2307/282379.
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The Plateau culture area of northwestern North America fits the criteria of an interaction sphere. Understanding the general cultural dynamics responsible for the creation of interaction spheres has been poorly developed in archaeological and ethnological theory. Data from the Plateau Interaction Sphere are used to argue that the main factor responsible for the emergence of interaction spheres in transegalitarian societies is the development of an elite class. Elites who seek to maximize their power and wealth at the tribal level do so in part by establishing trading, marriage, ideological, military, and other ties to elites in other communities and regions. They use these ties to monopolize access to desirable regional prestige goods and to enhance their own socioeconomic positions. In conformity with expectations derived from this model, the data from the Plateau demonstrate that interaction sphere goods are predominantly prestige items and that these concentrate in communities that have the greatest potential to produce surplus and to develop socioeconomic inequalities. These same features also seem to characterize well-known interaction spheres elsewhere in the world.
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Tutchener, David, David Claudie, and Michael Morrison. "Results of archaeological surveys of the Pianamu cultural landscape, central Cape York Peninsula, 2014-2016." Queensland Archaeological Research 22 (September 3, 2019): 39–58. http://dx.doi.org/10.25120/qar.22.2019.3699.
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This paper presents preliminary results of archaeological investigation of the northern Cape York Peninsula highlands, the homelands of the Kuuku I’yu (northern Kaanju) people. Despite intensive and long-term research programs elsewhere in Cape York Peninsula, no previous archaeological work has been undertaken in this particular region. The aim of this research was to identify the location of archaeological places and artefacts throughout the Kaanju Ngaachi Indigenous Protected Area (IPA) and the broader Wenlock region. The preliminary research results outlined here include the recording of rock art, culturally modified trees, lithic material, pastoral sites and the remains of a Native Mounted Police camp. This study clearly indicates that the highlands of Cape York Peninsula have substantial research potential; however, further work is required to achieve a greater understanding of both physical and cultural landscapes.
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Razack, Sherene H. "SHOULD FEMINISTS STOP TALKING ABOUT CULTURE IN THE CONTEXT OF VIOLENCE AGAINST MUSLIM WOMEN? THE CASE OF “HONOUR KILLING”." International Journal of Child, Youth and Family Studies 12, no. 1 (March 12, 2021): 31–48. http://dx.doi.org/10.18357/ijcyfs121202120082.
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The violence, scale, and power of anti-Muslim narratives circulated on the internet and elsewhere continue to have considerable impact on feminist antiviolence initiatives. I examine contemporary responses to “honour killings” with particular reference to the Palestinian, Indian, and North American contexts, reflecting on how anti-violence advocates negotiate the terrain of culture in the case of honour killings. I ask whether the focus on culture has an impact on how courts and society view violence committed by Muslim men (and sometimes women) against Muslim women and girls. I suggest that cultural details contribute little to an enhanced legal understanding of the crime simply because this is not their primary purpose. Instead, the cultural details are part of a pedagogy that conveys a message of the racial and cultural superiority of the dominant society and a corresponding inferiority of Muslim cultures. We should therefore always talk culture with the greatest of restraint lest the racism that accompanies culture talk inhibit our understanding of the violence and limit our capacity to respond to it.
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McKay, Belinda. "A State of Harmony? Music in the Deep North." Queensland Review 5, no. 1 (May 1998): 1–16. http://dx.doi.org/10.1017/s1321816600001665.
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The subject of this paper is music in Queensland, rather than Queensland music. Although we speak readily enough, and unselfconsciously, about Queensland literature or Queensland art, the idea of ‘Queensland music’ (suggesting that there is something distinctive about music composed here) sits uncomfortably to those of us who are not Queensland composers-and even to some who are. I will not be concerned in this paper with distinguishing between the original and the derivative in Queensland musical culture. Rather, I begin from the premise that Queenslanders — like people elsewhere — have developed a unique set of cultural interactions with music, reflecting our particular history and social conditions. In this understanding of music, performance has as much social and cultural significance as composition.
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Pukk, Mari. "Printed-pattern headscarves in Kihnu cultural space." Studia Vernacula 11 (November 5, 2019): 78–101. http://dx.doi.org/10.12697/sv.2019.11.78-101.
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This article provides an overview of the unique tradition of wearing headscarves as practiced by the islanders of Kihnu. I discuss the importance of cotton print headscarves in the traditional clothing of Kihnu women and explain the meaning of kallisseltsi headscarves as an intra-community phenomenon, giving an overview of the origin and characteristics thereof.
Printed cotton headscarves are considered an integral part of Kihnu traditional clothing, but as purchased goods they have, up to the present, remained beyond the scope of ethnographic studies. Headscarves are classified by material, origin and purpose. Even today, seven different types of headscarves are known ; names were assigned to the different types based on their patterns.
Headscarves must always be worn in harmony with the main item of clothing: the skirt. The colours and stripes of the skirt convey the events that take place in the course of a woman’s life. Adherence to the rules is supervised by the elders of the community and by the more knowledgeable members who look after the preservation of the island’s traditions. As with wearing, there are also specific unwritten rules concerning the care, storage and folding of headscarves.
In the Kihnu community, the most valuable cotton headscarves are those made of red printed cotton fabric that were produced in Russia, in the factories of Aleksandrov County in the Province of Vladimir in the late 19th century and the early 20th century. Elsewhere in the world, the headscarves are also known by their main colour – Turkish red. Owning kallisseltsi headscarves is, in a way, a status symbol in the Kihnu community: the owner of the largest number of headscarves is considered the proudest and richest. The circulation of headscarves is very carefully monitored, and the most valuable ones are only worn during important life events.
Keywords: Kihnu cultural space, folk costumes, headscarves, communal clothing norms
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Pukk, Mari. "Printed-pattern headscarves in Kihnu cultural space." Studia Vernacula 11 (November 5, 2019): 78–101. http://dx.doi.org/10.12697/sv.2019.11.78-101.
Full textAbstract:
This article provides an overview of the unique tradition of wearing headscarves as practiced by the islanders of Kihnu. I discuss the importance of cotton print headscarves in the traditional clothing of Kihnu women and explain the meaning of kallisseltsi headscarves as an intra-community phenomenon, giving an overview of the origin and characteristics thereof.
Printed cotton headscarves are considered an integral part of Kihnu traditional clothing, but as purchased goods they have, up to the present, remained beyond the scope of ethnographic studies. Headscarves are classified by material, origin and purpose. Even today, seven different types of headscarves are known ; names were assigned to the different types based on their patterns.
Headscarves must always be worn in harmony with the main item of clothing: the skirt. The colours and stripes of the skirt convey the events that take place in the course of a woman’s life. Adherence to the rules is supervised by the elders of the community and by the more knowledgeable members who look after the preservation of the island’s traditions. As with wearing, there are also specific unwritten rules concerning the care, storage and folding of headscarves.
In the Kihnu community, the most valuable cotton headscarves are those made of red printed cotton fabric that were produced in Russia, in the factories of Aleksandrov County in the Province of Vladimir in the late 19th century and the early 20th century. Elsewhere in the world, the headscarves are also known by their main colour – Turkish red. Owning kallisseltsi headscarves is, in a way, a status symbol in the Kihnu community: the owner of the largest number of headscarves is considered the proudest and richest. The circulation of headscarves is very carefully monitored, and the most valuable ones are only worn during important life events.
Keywords: Kihnu cultural space, folk costumes, headscarves, communal clothing norms
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Liamputtong Rice, Pranee. "Childhood Health and Illness: Cultural Beliefs and Practices among the Hmong in Victoria." Australian Journal of Primary Health 4, no. 4 (1998): 44. http://dx.doi.org/10.1071/py98060.
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This paper examines the cultural construction of childhood illness among Hmong refugees from Laos who are living in Australia. It focuses on traditional patterns of beliefs and practices related to health and illness of newborn infants and young children. The Hmong treat childhood health and illness seriously, and for them there are several causes of childhood illness, including nature, souls, supernatural beings and human aggression. The roles of traditional healers who play an important part in childhood health and illness are also discussed. Lastly, the paper attempts to make clear some implications for child health services for immigrants such as the Hmong in Australia and elsewhere. The paper intends to contribute an anthropological perspective on child health which is particularly important in a multicultural society. A clear understanding by health professionals of cultural beliefs and expectations is essential if misunderstanding is to be avoided, and culturally appropriate and sensitive health care for immigrant children, such as the Hmong to be available.
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O'Regan, Patrick W., Jennifer M. Ní Mhuircheartaigh, Timothy G. Scanlon, and Martin J. Shelly. "Radiology of the Mesentery." Clinics in Colon and Rectal Surgery 35, no. 04 (July 2022): 328–37. http://dx.doi.org/10.1055/s-0042-1744481.
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AbstractThe recent description and re-classification of the mesentery as an organ prompted renewed interest in its role in physiological and pathological processes. With an improved understanding of its anatomy, accurately and reliably assessing the mesentery with non-invasive radiological investigation becomes more feasible.Multi-detector computed tomography is the main radiological modality employed to assess the mesentery due to its speed, widespread availability, and diagnostic accuracy.Pathologies affecting the mesentery can be classified as primary or secondary mesenteropathies. Primary mesenteropathies originate in the mesentery and subsequently progress to involve other organ systems (e.g., mesenteric ischemia or mesenteric volvulus). Secondary mesenteropathies describe disease processes that originate elsewhere and progress to involve the mesentery with varying degrees of severity (e.g., lymphoma).The implementation of standardized radiological imaging protocols, nomenclature, and reporting format with regard to the mesentery will be essential in improving the assessment of mesenteric anatomy and various mesenteropathies.In this article, we describe and illustrate the current state of art in respect of the radiological assessment of the mesentery.
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Manira, Leb, Prahastiwi Utari, and Sri Hastjarjo. "Cultural Identification and Adaptation of Muslim Minority: Evidence from Cambodia." International Journal of Multicultural and Multireligious Understanding 6, no. 3 (July 14, 2019): 709. http://dx.doi.org/10.18415/ijmmu.v6i3.909.
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It is evident that, Indonesia is home to world’s Muslim majority with about 87.2% Sunni Muslim who can freely express and practice their faith with the attendant rituals. But this is not entirely the case about many countries like Cambodia where the Muslims are the minority. The purpose of this research is to identify the cultural identity of the Cambodian Muslim minority and study how they have been able to adapt co-existentially with their non-Muslim community. Cambodia is chosen for this research because of its religious importance in understanding the peculiarities of Muslim minority in Southeast Asia and how it can help in advancing better relations between Muslim minority and their non-Muslim neighbors elsewhere. This study uses purposive sampling and the data are analyzed qualitatively. The findings from this research show that the practice of Islam in Cambodia is becoming increasingly more open and expressive. The Cambodian Muslims now enjoy more religious rights than ever before like the rest of the population, although some challenges still remain especially as regards open practice of their faith in public places like schools, etc. This is the first research analyzing the cultural identification of Muslim people in Cambodia and their adaptation to their cultural environment. In fact, this research is expected to give an overview of the practice of Islam religion in Cambodia and to be used as reference for further study in the future. This study recommends tolerance and understanding among people of different cultural and religious backgrounds for peaceful coexistence and adaptation.
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Khandal, Bhanu Bhakta Sharma. "Ethnic Harmony in BP Koirala's Sumnima." Prithvi Academic Journal 2 (May 1, 2019): 106–16. http://dx.doi.org/10.3126/paj.v2i0.31511.
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Sumnima, a novel written by Bishweshwar Prasad Koirala (BP Koirala in short), has raised voice for social integration through harmonious relationship among the ethnic groups. But it is read as the presentation of binary between Aryan and Kirat cultures, highlighting differences in belief systems, rites, rituals, and day to day lifestyle that create misunderstanding, conflict, and problems among the people of different cultural groups. The main objective of studying the novel, in this article, is to find how the novelist offers an opportunity to the readers to realize the ideas and benefits of harmony among the divergent ethnic communities living in Nepal or elsewhere through understanding differences and celebrating the diversity. Theoretical insights of ethnicity have been used to analyze the primary text. The article argues, taking the reference of the novel, that ethnic misunderstandings and conflicts can be solved by understanding cultural norms and values of others. The article also examines and analyzes how the relations without understanding cannot prosper even within the same ethnic group but love and understanding makes the life beautiful no matter which tribe or ethnicity the people belong to. The implicit intention of the novelist in the novel is that in a culturally diverse society, mutual understanding, compromise, and respect of difference make the society a ‘salad bowl’ that works better than trying to make it a ‘melting pot’.
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Lor, Maichou, Phia Xiong, Linda Park, Rebecca J. Schwei, and Elizabeth A. Jacobs. "Western or Traditional Healers? Understanding Decision Making in the Hmong Population." Western Journal of Nursing Research 39, no. 3 (July 9, 2016): 400–415. http://dx.doi.org/10.1177/0193945916636484.
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Research has documented the influence of cultural values, beliefs, and traditional health practices on immigrants’ health care utilization in their host countries. We describe our findings of how Hmong immigrants to the United States make decisions about whether and when to use traditional and/or Western health services. We conducted semi-structured interviews with 11 Hmong adults. We found their decisions depended on whether they classified the illness as spiritual or not and how they evaluated the effectiveness of different treatment options for their illness. Hmong participants’ expectations for effective treatment in traditional or Western health care encounters combined with physical evidence of an illness influenced their decisions and often led them to shift from one type of care to the other. Understanding cultural differences in perceptions of the causes of illnesses and the link between perceived cause and treatment is important to improving care for the Hmong population.
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Ismail, Fathilah, Ahmad Puad Mat Som, Siti Falindah Padlee, and Wan Mariam Wan Abdullah. "Host-Guest Expectations of Service Quality at Small Island Settings: A Cross-Cultural Approach." International Journal of Engineering & Technology 7, no. 4.34 (December 13, 2018): 374. http://dx.doi.org/10.14419/ijet.v7i4.34.26876.
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One of the important issues for sustainable island tourism is knowledge about the needs of the host and tourist. As tourism is now becoming a global issue, there is also a need to examine this issue from the context of a cross-culture. A better understanding of cultural dissimilarities between hosts and guests at certain areas of destinations could improve tailored services and increase satisfaction for both the host and tourists. Existing studies related to expectation mainly undertaken from the tourist view. However, this study takes into consideration the expectation of service quality from tourists’ perspectives as well as host community. This study aims to gain some understanding about the impacts of cross-cultural dissimilarities between hosts and tourists by measuring their mutual expectations. Survey data is collected from Perhentian and Redang Islands, Malaysia. Two sample groups were involved in the study: host and tourists (Malay, Chinese, English and European). This study adopted two methods - the Mann-Whitney U-test and the Principal Components Analysis (PCA). The findings of this study demonstrate that mutual expectations between hosts and guests diverge across the cultural groups. This study contributes to the existing literatures related to service quality and highlights the importance of cultural differences in providing better quality tourism services particularly to island tourists in Malaysia and elsewhere.
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Ismail, Fathilah, Ahmad Puad Mat Som, Siti Falindah Padlee, and Wan Mariam Wan Abdullah. "Host-Guest Expectations of Service Quality at Small Island Settings: A Cross-Cultural Approach." International Journal of Engineering & Technology 7, no. 4.34 (December 13, 2018): 477. http://dx.doi.org/10.14419/ijet.v7i4.34.27390.
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One of the important issues for sustainable island tourism is knowledge about the needs of the host and tourist. As tourism is now becoming a global issue, there is also a need to examine this issue from the context of a cross-culture. A better understanding of cultural dissimilarities between hosts and guests at certain areas of destinations could improve tailored services and increase satisfaction for both the host and tourists. Existing studies related to expectation mainly undertaken from the tourist view. However, this study takes into consideration the expectation of service quality from tourists’ perspectives as well as host community. This study aims to gain some understanding about the impacts of cross-cultural dissimilarities between hosts and tourists by measuring their mutual expectations. Survey data is collected from Perhentian and Redang Islands, Malaysia. Two sample groups were involved in the study: host and tourists (Malay, Chinese, English and European). This study adopted two methods - the Mann-Whitney U-test and the Principal Components Analysis (PCA). The findings of this study demonstrate that mutual expectations between hosts and guests diverge across the cultural groups. This study contributes to the existing literatures related to service quality and highlights the importance of cultural differences in providing better quality tourism services particularly to island tourists in Malaysia and elsewhere. .
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Puda-Blokesz, Magdalena. "Współczesny potencjał frazeologizmu motywowanego mitem Feniksa." ANNALES UNIVERSITATIS PAEDAGOGICAE CRACOVIENSIS. STUDIA LINGUISTICA, no. 14 (December 15, 2019): 170–93. http://dx.doi.org/10.24917/20831765.14.15.
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The article aims to present whether and how the phraseme to be reborn || rise (like a Phoenix / phoenix) from the ashes exists today in various texts of culture (recorded after 2000 in the National Corpus of Polish, drawn from the web and elsewhere), how it is present in various registers of communication and whether this petrified lexical unit is undergoing any changes. The analysis is preceded by a cultural introduction into understanding the symbolic power of Phoenix hidden in the phrase, as well as the insights into the systemic (lexicographic) state of the expression and the attempt to establish its source and the approximate time in which it was created.
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Tucker, Matilda, and Hannah Clarkson. "Building Bridges: A Conversation between Friends, about Language, Laziness, and Long-distance Running." Connections: A Journal of Language, Media and Culture 2, no. 1 (December 16, 2021): 75–81. http://dx.doi.org/10.29173/connections39.
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This conversation took place in a shared Google Doc over several occasions in April and early May 2021, between friends and colleagues, artists and writers, Hannah Clarkson and Matilda Tucker, in the context of an ongoing experiment in collaborative writing. In their individual and collective practices, Clarkson and Tucker explore potential embodiments in language(s) of thinking and dwelling in the ‘here and elsewhere’ of places and spaces they may not physically be in, across cultural, geographical and/or emotional distance. They are interested in how language can be employed as a tool for empathy beyond concrete linguistic understanding; how translation as method opens up to modalities of fictioning and collective storytelling; and writing as an experiment in sharing everyday struggles and building collective narratives of care. An attempt to bridge gaps between the here and elsewhere of Stockholm, Berlin and all the other places that in this time of pandemic we cannot be, the text below is not a conclusion but a conversation. It is a thinking out loud - or rather, on screen - together, on themes of language and translation; belonging and resisting; work and laziness; former and formless selves.
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Zamorano Díaz, César. "Assessment of the Cultural Project during the Unidad Popular: La Quinta Rueda and Cuadernos de la Realidad Nacional." Kamchatka. Revista de análisis cultural., no. 17 (July 30, 2021): 69. http://dx.doi.org/10.7203/kam.17.17648.
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The Unidad Popular is a period where there was a deep reflection on culture and its interdependence with the political-social changes. After a first moment, during the period of the electoral campaign and a year after starting the implementation of a national project on the road to socialism, the discussions on the role of culture in this process intensified and whose resonances went through positive balances to strong criticism, especially the danger of recognizing culture only as a means of disseminating something that is done elsewhere, of an instrumentalization of its practices. This paper aims to analyze this discussion in two political-cultural journals that opened their pages to their understanding. In effect, both La quinta rueda and Cuadernos de la Realidad Nacional (also known as Cuadernos del CEREN) constitute critical frameworks from which we can better observe the diverse and heterogeneous discourses that not only manifest the heterogeneity of voices that circulated, but also the theoretical and reflexive intensity of this era.
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Outar, Lisa. "Touching the shores of home: Guyana, Indo-Caribbeanness, feminism, and return." Cultural Dynamics 30, no. 1-2 (February 2018): 52–58. http://dx.doi.org/10.1177/0921374017751772.
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This essay considers my personal negotiations of concepts of home in the context of my immigrant Guyanese status, my Indo-Caribbeanness, my feminism, and my scholarship. Reflecting upon a moment of return to Guyana to discuss my academic work, I explore how one constructs shifting and complex ideas of home in the diaspora. Pointing out the fraught space that Indo-Caribbean identity holds in most people’s understanding of indigeneity, the essay traces what constitutes belonging and transnational citizenship for me—as an immigrant woman, as a member of the indentureship diaspora, as a feminist, and as a scholar working in tandem with those in the Caribbean and elsewhere—and in my work. I here highlight the cross-racial, cross-class, transoceanic solidarities that shape my praxis.
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Conesa, Francesc C., Hector A. Orengo, Agustín Lobo, and Cameron A. Petrie. "An Algorithm to Detect Endangered Cultural Heritage by Agricultural Expansion in Drylands at a Global Scale." Remote Sensing 15, no. 1 (December 22, 2022): 53. http://dx.doi.org/10.3390/rs15010053.
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This article presents AgriExp, a remote-based workflow for the rapid mapping and monitoring of archaeological and cultural heritage locations endangered by new agricultural expansion and encroachment. Our approach is powered by the cloud-computing data cataloguing and processing capabilities of Google Earth Engine and it uses all the available scenes from the Sentinel-2 image collection to map index-based multi-aggregate yearly vegetation changes. A user-defined index threshold maps the first per-pixel occurrence of an abrupt vegetation change and returns an updated and classified multi-temporal image aggregate in almost-real-time. The algorithm requires an input vector table such as data gazetteers or heritage inventories, and it performs buffer zonal statistics for each site to return a series of spatial indicators of potential site disturbance. It also returns time series charts for the evaluation and validation of the local to regional vegetation trends and the seasonal phenology. Additionally, we used multi-temporal MODIS, Sentinel-2 and high-resolution Planet imagery for further photo-interpretation of critically endangered sites. AgriExp was first tested in the arid region of the Cholistan Desert in eastern Pakistan. Here, hundreds of archaeological mound surfaces are threatened by the accelerated transformation of barren lands into new irrigated agricultural lands. We have provided the algorithm code with the article to ensure that AgriExp can be exported and implemented with little computational cost by academics and heritage practitioners alike to monitor critically endangered archaeological and cultural landscapes elsewhere.
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Flood, Liza Sapir. "Music is a Place: Oprys and the Rural Working-Class Constitution of Public Space." Journal of the Society for American Music 15, no. 4 (November 2021): 383–99. http://dx.doi.org/10.1017/s1752196321000286.
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Abstract“Oprys” are public musicking events found in Appalachia and beyond. They facilitate regular embodied sociality between strangers and friends in a region often characterized by the social fallout of neoliberal economic trends. Drawing on ethnographic research in Tennessee and elsewhere, I show that oprys constitute rural working-class public space where participants negotiate a precarious cultural order through the affordances of live country music performance. But political discourse in these spaces is articulated primarily through embodied, performative, and aesthetic realms which are not captured in a delimited and classed notion of discourse as primarily text or talk. As such, oprys offer a corrective to our understanding of what counts as discursive contestation. I foreground two particular cultural imperatives that structure oprys: participation and accommodation. These imperatives produce a socio-cultural event that characteristically refuses the monetization of space and privileges dialogic sociality over the production of artistic sound. Approaching oprys through the frame of “counterpublic” reveals a different way of imagining public space, public music making and sociality, and the terrain of political discourse.
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Visvanathan, Susan. "On dealing with difference: Rethinking the work of Edward Said, Martin Buber and Hannah Arendt with reference to Kashmir and Kashmiriyat." Cultural Dynamics 29, no. 4 (November 2017): 275–90. http://dx.doi.org/10.1177/0921374017741021.
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This article looks at how Palestine has been a trope since 1948 for understanding forced refugee status of people who have been evicted from their own homes as a consequence of colonial policy. In this article, I look at the status of Kashmiri Pandits who were evicted by militant forces in the late 1980s. They then proceeded to make new lives elsewhere haunted by their longing for home. The militants are in turn targeted by the police and army, and ordinary bystanders become caught in the crossfire between separatists and Indian army. Using the work of Edward Said, in relation to the writing of Martin Buber and Hannah Arendt, I attempt to present the possibility of dialogue between conflicting groups as an existential problem, where intellectuals can play a mediating role.
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Goh, Maree. "Cultural support workers in the Aotearoa New Zealand healthcare setting: Challenge and opportunity for health social work." Aotearoa New Zealand Social Work 31, no. 4 (December 22, 2019): 48–59. http://dx.doi.org/10.11157/anzswj-vol31iss4id669.
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INTRODUCTION: In Aotearoa New Zealand, as elsewhere in the world, healthcare providers are seeking better ways to engage with increasingly ethnically and linguistically diverse communities. The use of cultural support workers (CSWs) to act as a bridge between services and such communities is proving to be an effective strategy for achieving this. For the social work profession, the advent of CSW roles presents both challenges and opportunities.APPROACH: A review of literature outlines the challenge of delivering culturally responsive and appropriate services to migrant and refugee communities and describes the role played by CSWs to increase the cultural understanding of healthcare providers and improve health outcomes for these communities. The impact of such roles on health social work is explored and how current social work education prepares practitioners for practice in an increasingly multicultural society.CONCLUSIONS: This article outlines the key issues that arise from the introduction of CSWs, the potential for collaboration and the opportunity that exists for health social work to refocus and redefine its role in the healthcare setting.
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Measham, Fiona. "“Doing Gender”—“Doing Drugs”: Conceptualizing the Gendering of Drugs Cultures." Contemporary Drug Problems 29, no. 2 (June 2002): 335–73. http://dx.doi.org/10.1177/009145090202900206.
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Women's illicit drug use has been increasing rapidly in the 1990s in the UK and elsewhere in the developed world. Lifetime prevalence rates show that gender is no longer a significant predictor of, or protector from, illicit drug use. The concentration on lifetime prevalence in the academic debate, however, has been to the detriment of the wider cultural context of drug-related attitudes and behavior in drug-using groups and wider society. This paper considers the socio-cultural context of gender and drug use, and reasserts the central importance of gender to our understanding of drugs cultures. Drug use is not just mediated by gender, but, far more significantly, drug use and the associated leisure, music and style cultures within which drug use is located are themselves ways of accomplishing a gendered identity. Building on Messerschmidt's concept of crime as structured action, the author suggests that gender does not just influence “doing drugs”–drug use itself can be seen as a way of “doing gender.”
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Ní Loingsigh, Aedín. "Translation and the professional selves of Mercer Cook." Bulletin of the School of Oriental and African Studies 81, no. 3 (October 2018): 459–74. http://dx.doi.org/10.1017/s0041977x18000988.
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AbstractThis article explores the ways in which African American Mercer Cook's translation practice reflects complex overlaps between his professional/personal selves and an ideological backdrop that encompasses black internationalism, US race struggles and mid-twentieth-century diplomatic relations with Africa. A first section explores how Cook, a university professor of French, uses what he terms the “close-to-home” value of translation in order to expose his African American students to what has been written about them in French. At the same time, translation is seen by him as essential to building a “shared elsewhere” where his students can reflect on their place within a black world that is neither nation-bound nor monolingual. A second section examines the way in which Cook's translation practice is inflected by his role as US ambassador in francophone West Africa during the 1960s. In this context, the convergence of US civil rights with official US Cold War policy on postcolonial African states is key to understanding Cook's stance as a translator and the way in which he seeks diplomatically to propel his translations of L.S Senghor's texts towards a racially riven US readership.
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Ross, Lydia, and Lucia Fanning. "Mobilizing values: using perceptions of barachois ponds in Nova Scotia to advance informed management." FACETS 6, no. 1 (January 1, 2021): 215–39. http://dx.doi.org/10.1139/facets-2020-0060.
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Meaningful engagement is increasingly used as a management tool for understanding the multitude of complex values and potential conflicts around marine conservation and the production of conservation strategies deemed acceptable by local communities. Barachois ponds, akin to coastal lagoons, are recognized coastal wetlands in Nova Scotia, Canada, given their distinct ecosystem services, including provisioning, regulating, and cultural services. This study examines the current discourses around the management of barachois ponds and how an increased understanding of these perceptions held by stakeholders and managers might be used to better inform integrated management of these wetland ecosystems. A mixed-methods research design using Q methodology was employed to acquire data on social perceptions surrounding the management of barachois ponds fringing the Bras d’Or Lake in Cape Breton, Nova Scotia, Canada. Four dominant perspectives were identified: the leave-them-be conservationists, the sustainable developers, the management reformists, and the science-based conservationists. Six key issue themes emerged based on an in-depth examination of these different perspectives and Q sort data. This study found that an increased awareness of the ecological, social, and cultural values attributed to barachois ponds by key stakeholders could play a critical role in better informing wetland management decision-making in Nova Scotia and elsewhere.
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Stanley, Timothy. "Religious Print in Settler Australia and Oceania." Religions 12, no. 12 (November 25, 2021): 1048. http://dx.doi.org/10.3390/rel12121048.
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A distinctive feature of the study of religion in Australia and Oceania concerns the influence of European culture. While often associated with private interiority, the European concept of religion was deeply reliant upon the materiality of printed publication practices. Prominent historians of religion have called for a more detailed evaluation of the impact of religious book forms, but little research has explored this aspect of the Australian case. Settler publications include their early Bible importation, pocket English language hymns and psalters, and Indigenous language Bible translations. As elsewhere in Europe, Australian settlers relied on print to publicize their understanding of religion in their new context. Recovering this legacy not only enriches the cultural history of Australian settler religion, it can also foster new avenues through which to appreciate Australia’s multireligious and Indigenous heritage.
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Tishman, Shari. "Youth Neighborhood Maps From Around the World: A Preliminary Look Through a Studio Thinking Lens." Empirical Studies of the Arts 38, no. 1 (August 28, 2019): 52–59. http://dx.doi.org/10.1177/0276237419868950.
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This article takes a look at 624 neighborhood maps, drawn by students aged 8 to 18 years from 24 countries, between 2017 and 2018. The maps were made as part of an online cultural exchange program called Out of Eden Learn, developed at Project Zero at the Harvard Graduate School of Education. In honor of Dr. Ellen Winner, a preliminary analysis of the maps is offered using The Studio Thinking framework as a lens. Developed by Winner and her colleagues, the Studio Thinking framework identifies eight habits of mind—sometimes called thinking dispositions—that are characteristic of high-quality thinking in the arts and elsewhere. The article focuses on three of these dispositions in particular: Envision, Observe, and Express. With a twist, it also says a few words about a fourth, Understanding Art World.
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Vasiljević, Vera. "Ancient Egypt in our Cultural Heritage?" Issues in Ethnology and Anthropology 8, no. 3 (February 27, 2016): 825. http://dx.doi.org/10.21301/eap.v8i3.10.
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Inspiration derived from ancient Egypt is usually expressed through the Egyptian motifs in arts and popular culture of the 19th and 20th centuries, as well as through the non-scientific interpretations of the culture, very much based upon the Renaissance ones. The number and variety of material and non-material traces of this fascination are most expressed in the countries where, along with the early support for the institutional development of Egyptology, there existed economically potent educated middle classes (Western and Central Europe, USA), but may also be traced elsewhere. The public fascination by ancient Egypt has not ceased by the times of foundation of Egyptology, marked by the decipherment of the hieroglyphic script in 1822. Until the end of the 20th century Egyptologists have rarely dealt with the prelude to their discipline, limiting their interest to the critical approach to ancient sources and to noting the attempts to interpret the hieroglyphic script and the function of pyramids. However, the rising importance of the reception studies in other disciplines raised the interest of Egyptologists for the "fascination of Egypt", thus changing the status of various modes of expressing "Egyptomania" – they have thus become a part of the cultural heritage, registered, documented, preserved and studied. The research of this kind is only beginning in Serbia. The line of inquiry enhances the knowledge of the scope, manifestations and roles of the interest in Egypt, not limited by the national or political borders. On the other hand, the existence of the cultural heritage similar to the wider European view of ancient Egypt – short remarks by Jerotej Račanin, Kandor by Atanasije Stojković, the usage of architectural motifs derived from Egypt, the emergence of small private collections, to mention several early examples – all show that the research into the reception of ancient Egypt may contribute to the knowledge about the history and understanding of the complexity of the cultural life of Serbia.
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Pantula1, Prabhu Dayal. "Change and Leadership: An Indian Perspective." NHRD Network Journal 14, no. 4 (October 2021): 438–49. http://dx.doi.org/10.1177/26314541211038130.
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In this article, Prabhu examines the ‘Indian way of leading and managing change’, particularly contextualising it to the Indian IT Industry. In doing so, he brings together the cultural, sociological and philosophical streams of thought embedded in Indian reality. He asserts that: 1. One, need to examine the contextual importance of understanding ‘Indianness’ and the Indian way of dealing with change. 2. Next, to leverage a style of leadership which draws on a deep understanding of the culture and context that drives Indianness. Prabhu draws on data from a quantitative survey he carried out to examine the perceived importance versus practice of various leadership attributes during times of change in organisations as also research from elsewhere. Prabhu looks at perceived gaps in leadership practice, and ways to address these by leveraging what can be defined as Indianness in leadership and management and offers a construct that seeks to integrate. Now more than ever before, it is all the more imminent that we bring focus to how Indian leaders manage and support in times of change.
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Dikōtter, Frank. "Nationalism and Sexuality in China." Itinerario 18, no. 2 (July 1994): 10–21. http://dx.doi.org/10.1017/s0165115300022464.
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Following the influential volumes of Benedict Anderson (Imagined communities) and Eric Hobsbawm and Terence Ranger (The invention of tradition), a number of recent publications have moved away from the more conventional focus on political nationalism to highlight the cultural expressions of national identities in East Asian history. From the manipulation of physical objects like flags, uniforms and monuments to symbolically represent the nation, to the discursive invention of identities in nationalist ideologies, cultural nationalism as an object of historical investigation has come into vogue. The emphasis on the interpretation of symbols like the Great Wall and the Yellow River no doubt contributes to our understanding of Chinese cultural history, but can it really account for the deeper changes wrought by the spread of nationalism? As I have pointed out elsewhere, the racialization of nationalist identities, with its myths of origins, ideologies of blood and narratives of descent, for instance, has been of great importance in China and remains significant to this day. Instead of explaining how ‘the Chinese’ have invented cultural symbols that represent the nation, it might be more fruitful to deconstruct the notion of ‘Chineseness’ itself as a nationalist invention that can be dated back to the first half of this century.
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Jacobsen Ben Hammed, Nora. "Meno’s Paradox and First Principles in Fakhr al-Dīn al-Rāzī." Oriens 48, no. 3-4 (June 9, 2020): 320–44. http://dx.doi.org/10.1163/18778372-04801101.
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Abstract This article examines Fakhr al-Dīn al-Rāzī’s (d. 606/1210) epistemology and his understanding of syllogistic reasoning through a consideration of Meno’s paradox. It focuses on later works, namely, al-Maṭālib al-ʿāliya, Kitāb al-Jabr, and al-Tafsīr al-kabīr as well as his treatment of the subject in al-Mulakhkhaṣ fī l-ḥikma. Informed by the theories of epistemology developed through the philosophical tradition of Meno’s paradox and first principles, Rāzī views all knowledge formed through syllogistic reasoning as dependent on axiomatic truths (al-badīhiyyāt), a concept with roots in both the philosophical and theological traditions. These first principles are formed immediately upon the presence of the requisite concepts in the mind, and thus comprise Rāzī’s implicit response to the paradox in that all subsequent knowledge does indeed require previous fundamental knowledge that is not sought nor acquired voluntarily. Finally, the article discusses a separate paradox implicit in Rāzī’s works, namely that he both asserts in sections treating divine determinism that no knowledge can in fact be acquired whatsoever while elsewhere emphasizing the fundamental importance of knowledge acquisition.
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Müller, Letícia Morgana, Renato Kipnis, Mariane Pereira Ferreira, Sara Marzo, Bianca Fiedler, Mary Lucas, Jana Ilgner, Hilton P. Silva, and Patrick Roberts. "Late Holocene dietary and cultural variability on the Xingu River, Amazon Basin: A stable isotopic approach." PLOS ONE 17, no. 8 (August 3, 2022): e0271545. http://dx.doi.org/10.1371/journal.pone.0271545.
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Although once considered a ‘counterfeit paradise’, the Amazon Basin is now a region of increasing interest in discussions of pre-colonial tropical land-use and social complexity. Archaeobotany, archaeozoology, remote sensing and palaeoecology have revealed that, by the Late Holocene, populations in different parts of the Amazon Basin were using various domesticated plants, modifying soils, building earthworks, and even forming ‘Garden Cities’ along the Amazon River and its tributaries. However, there remains a relatively limited understanding as to how diets, environmental management, and social structures varied across this vast area. Here, we apply stable isotope analysis to human remains (n = 4 for collagen, n = 17 for tooth enamel), and associated fauna (n = 61 for collagen, n = 28 for tooth enamel), to directly determine the diets of populations living in the Volta Grande do Rio Xingu, an important region of pre-Columbian cultural interactions, between 390 cal. years BC and 1,675 cal. years AD. Our results highlight an ongoing dietary focus on C3 plants and wild terrestrial fauna and aquatic resources across sites and time periods, with varying integration of C4 plants (i.e. maize). We argue that, when compared to other datasets now available from elsewhere in the Amazon Basin, our study highlights the development of regional adaptations to local watercourses and forest types.
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DelCogliano, Mark. "The Literary Corpus of George of Laodicea." Vigiliae Christianae 65, no. 2 (2011): 150–69. http://dx.doi.org/10.1163/187254610x527138.
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AbstractThis article deals with issues relating to the literary corpus of George of Laodicea. A brief description of the known contents of George’s corpus is provided at the outset in order to correct incomplete or inaccurate lists that appear elsewhere. Two topics are then discussed in more detail. First, reports about George’s lost anti-Manichaean treatise are examined in order to further our understanding of him and his place in the fourth-century Church. It is suggested that he is one of the founders of the Christian anti-Manichean tradition. Second, in response to recent denials of his authorship of the Homoiousian letter written in the summer of 359 on the part of Jeffrey Steenson, Winrich Löhr, and Xavier Morales, it is argued that George played the primary role in its composition.
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Chaiyarat, Rattanawat, Namphung Youngpoy, Praeploy Kongsurakan, and Seree Nakbun. "Habitat preferences of reintroduced banteng (Bos javanicus) into the Salakphra Wildlife Sanctuary, Thailand." Wildlife Research 46, no. 7 (2019): 573. http://dx.doi.org/10.1071/wr18184.
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Abstract ContextLarge forest-dwelling mammals are highly sensitive to habitat structure. Thus, understanding the responses of reintroduced banteng (Bos javanicus d’Alton 1823) to their habitat is important for ensuring the sustainability of a reintroduction program. AimsThe aim of the present study was to evaluate the habitat preferences of banteng after reintroduction into the Salakphra Wildlife Sanctuary in Thailand on the basis of fieldwork conducted between January 2015 and November 2017. MethodsSeven banteng individuals bred at the Khao Nampu Nature and Wildlife Education Center were systematically reintroduced into the Salakphra Wildlife Sanctuary in 2015 (four individuals) and 2016 (three individuals). The banteng individuals were tracked via radio-collars and camera-traps. The maximum-entropy method (MaxEnt) and multiple logistic regressions (MLR) were used to identify habitat preferences. Kernel-density estimates (KDE) and a minimum convex polygon (MCP) were used to estimate the area of the habitat used. Key resultsIn total, 407 radio-signal locations showed that the MaxEnt habitat-preference models classified the banteng as associated with distance from villages and salt licks (regularised training gain of >1.0). Multiple logistic regressions form 32 camera-trap locations classified the banteng as associated with low elevations far from villages, guard stations and roads in a flat area (no aspect). The two methods for estimating habitat use provided similar results and showed that the reintroduced banteng used a wider range of habitat in the dry than in the wet season. ConclusionsThe results from the present study suggest that the reintroduced banteng individuals prefer low elevations and flat areas without human activity. ImplicationsThese findings are important for possible translocations elsewhere.
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Pukk, Mari. "Trükimustrilised pearätikud Kihnu kultuuriruumis / Printed Pattern Headscarves in the Cultural Space of the Island of Kihnu." Studia Vernacula 7 (November 4, 2016): 52–73. http://dx.doi.org/10.12697/sv.2016.7.52-73.
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This article provides an overview of the unique tradition of the islanders of Kihnu of wearing headscarves. I discuss the importance of cotton print headscarves in the traditional clothing of Kihnu women and explain the meaning of kallisseltsi headscarves as an intra-community phenomenon, giving an overview of the origin and characteristics thereof.Cotton print headscarves are considered an integral part of Kihnu traditional clothing, but as purchased goods they have, up to the present, remained beyond the scope of ethnographic studies. Headscarves are classified by material, origin and purpose. Even today seven different types of headscarves are known: names were assigned to the different types based on their patterns. Headscarves must always be worn in harmony with the main item of clothing: the skirt. The colours and stripes of the skirt convey the events that take place in the course of a woman’s life. Adherence to the rules is supervised by the elders of the community and the more knowledgeable members who look after the preservation of the island’s traditions. As in the case of wearing, there are specific unwritten rules concerning the care, storage and folding of headscarves.In the Kihnu community the most valuable cotton headscarves are those made of red printed calico that were produced in the late 19th century and the early 20th century in Russia, in the Province of Vladimir in Aleksandrov County. Elsewhere in the world, the headscarves are also known by their main colour – Turkish red. The owning of kallisseltsi headscarves is in a way a status symbol in the Kihnu community: the owner of the largest number of headscarves is considered the proudest and richest. The circulation of headscarves is very carefully monitored and the most valuable ones are only worn during important life events.
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Pukk, Mari. "Trükimustrilised pearätikud Kihnu kultuuriruumis / Printed Pattern Headscarves in the Cultural Space of the Island of Kihnu." Studia Vernacula 7 (November 4, 2016): 52–73. http://dx.doi.org/10.12697/sv.2016.7.52-73.
Full textAbstract:
This article provides an overview of the unique tradition of the islanders of Kihnu of wearing headscarves. I discuss the importance of cotton print headscarves in the traditional clothing of Kihnu women and explain the meaning of kallisseltsi headscarves as an intra-community phenomenon, giving an overview of the origin and characteristics thereof.Cotton print headscarves are considered an integral part of Kihnu traditional clothing, but as purchased goods they have, up to the present, remained beyond the scope of ethnographic studies. Headscarves are classified by material, origin and purpose. Even today seven different types of headscarves are known: names were assigned to the different types based on their patterns. Headscarves must always be worn in harmony with the main item of clothing: the skirt. The colours and stripes of the skirt convey the events that take place in the course of a woman’s life. Adherence to the rules is supervised by the elders of the community and the more knowledgeable members who look after the preservation of the island’s traditions. As in the case of wearing, there are specific unwritten rules concerning the care, storage and folding of headscarves.In the Kihnu community the most valuable cotton headscarves are those made of red printed calico that were produced in the late 19th century and the early 20th century in Russia, in the Province of Vladimir in Aleksandrov County. Elsewhere in the world, the headscarves are also known by their main colour – Turkish red. The owning of kallisseltsi headscarves is in a way a status symbol in the Kihnu community: the owner of the largest number of headscarves is considered the proudest and richest. The circulation of headscarves is very carefully monitored and the most valuable ones are only worn during important life events.
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Florencio, Lidiane Lima, Thais Cristina Chaves, Lívia B. Branisso, Maria Cláudia Gonçalves, Fabíola Dach, José Geraldo Speciali, Marcelo Eduardo Bigal, and Débora Bevilaqua-Grossi. "12 item Allodynia Symptom Checklist/Brasil: cross-cultural adaptation, internal consistency and reproducibility." Arquivos de Neuro-Psiquiatria 70, no. 11 (November 2012): 852–56. http://dx.doi.org/10.1590/s0004-282x2012001100006.
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Since there was no Portuguese questionnaire to evaluate cutaneous allodynia, which has been pointed out as a risk factor of migraine, we aimed to perform the cross-cultural adaptation of the 12 item Allodynia Symptom Checklist for the Brazilian population and to test its measurement properties. It consisted in six stages: translation, synthesis, back translation, revision by a specialist committee, pretest and submission the documents to the committee. In the pretest stage, the questionnaire was applied to 30 migraineurs of both sexes, who had some difficulty in understanding it. Thus, a second version was applied to 30 additional subjects, with no difficulties being reported. The mean filling out time was 3'36", and the internal consistency was 0.76. To test reproducibility, 15 other subjects filled out the questionnaire at two different times, it was classified as moderate (weighted kappa=0.58). We made available to Brazilian population an easy, quick and reliable questionnaire.
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Siti Zaida Hanum and Abraham Zakky Zulhazmi. "Strategi Dakwah Muslimah di Perkotaan: Studi pada Komunitas Humaira Surakarta." Academic Journal of Da'wa and Communication 3, no. 1 (June 30, 2022): 109–28. http://dx.doi.org/10.22515/ajdc.v3i1.5286.
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This study aims to describe the da'wah strategy carried out by the Komunitas Humaira Surakarta. This community is one of the hijrah communities in Surakarta. This research is a qualitative descriptive study. The results showed that the Komunitas Humaira Surakarta based in urban areas held a number of programs to support their da'wah. The programs include Kajian Kamis, Kajian for Teens, Taklim for Kids, Program Sedekah Pondok Pesantren, Anak Asuh, Sembako Lansia Dhuafa, Humaira Mukena Bersih, Free Medical Treatment and Assistance for Disasters. Social programs are carried out by the Komunitas Humaira Surakarta in order to increase the religious understanding of the congregation. The da'wah carried out by the Komunitas Humaira Surakarta is classified as tarqiyah da'wah, namely da'wah to increase the capacity of the people, faith and piety.
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Lee, Andrew Chee Keng, Kamran Siddiqi, Muhammad Amir Khan, Maqsood Ahmed, Shafiq-Ur-Rehman, Nazia Shams, and Athar Nazir. "Local Determinants of Tobacco Use in Pakistan and the Importance of Context." Journal of Smoking Cessation 5, no. 2 (December 1, 2010): 145–50. http://dx.doi.org/10.1375/jsc.5.2.145.
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AbstractIntroduction:The tobacco epidemic is surging in developing countries. While the determinants of tobacco use are well known, it is less certain whether they are similar in developed and developing countries. This has important ramifications for the implementation of interventions locally. This qualitative study explored the determinants and importance of context on tobacco use in Pakistan.Methods:Focus group discussions were conducted in two districts with doctors, nurses and patients from local tuberculosis clinics.Results:Peer influence, social acceptability, affordability and visibility of tobacco, public understanding and personal perception of risks influence tobacco use. Individual factors, such as personal curiosity, adversity and stress, also affected tobacco uptake and use. Patients were willing to pay for effective cessation treatment provided the costs were comparable to their expenditure on tobacco.Discussion:Factors such as peer and social influences are similar to those reported elsewhere. However, local variations exist in the degree of sociocultural acceptability, visibility of tobacco use, public understanding of risks and individual situational factors that influence tobacco use. Patients are prepared to pay for treatment, but there are gender differences in what can be afforded. For tobacco cessation interventions to be effective, local adaptations are essential to ensure cultural and contextual appropriateness.
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Mrotek, Aaron, Christopher B. Anderson, Alejandro EJ Valenzuela, Leah Manak, Alana Weber, Peter Van Aert, Mariano Malizia, and Erik A. Nielsen. "An evaluation of local, national and international perceptions of benefits and threats to nature in Tierra del Fuego National Park (Patagonia, Argentina)." Environmental Conservation 46, no. 4 (August 15, 2019): 326–33. http://dx.doi.org/10.1017/s0376892919000250.
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SummaryEnvironmental scientists and managers increasingly recognize that socio-cultural evaluations expand the understanding of human–nature relationships. Here, user groups’ perceptions of the benefits from and threats to nature were analysed in Tierra del Fuego National Park, Argentina. We hypothesized that the different relationships of users to this place would lead to significantly different valuations among local Ushuaia residents (n = 122), Argentine nationals (n = 147) and international tourists (n = 294). All users perceived a broad spectrum of benefits. The three groups assessed intrinsic and relational values more highly than instrumental benefits, and significant differences included a higher mean valuation of benefits by Argentine visitors. Overall, threats were less perceived than benefits, and significant differences included a higher mean threat assessment by Ushuaia residents. To explain these relationships, we found that mean valuations of benefits and threats were weakly related to increased biodiversity knowledge for residents and international tourists, but not for Argentine visitors. These findings can orient environmental management in Patagonia and elsewhere by identifying areas where information can improve user experiences and by contributing a more pluralistic understanding of nature from multiple stakeholders.